Evolution of the Navagraha representations in Indian temples · Later representations of Navagraha as nine figures occupying equal spaces over door lintels at the entrance of a temple

Evolution of the Navagraha representations

in Indian temples

From early medieval ... to contemporary times

Grahas meaning seizers

Not necessarily just 'wanderers'

Perhaps from observations of conjunctions and/or occultations between the naked eye planets and

distant stars. An observation of an occultation of a star by a planet could have given rise to this name and the fear filled connotations given to planetary

objects and their deification.

Nine Planetary deities

Why nine?

From a Mandala Design?

or

An immediate acceptance of the nodes of the Moon's orbit as gruhas, to be added to the

imported seven deities?

Origins of these planetary deities

Seven planetary deities of Hellenistic origin

Yavanajataka by Sphujidvaja in the 3rd century AD

Iconography defined textually.

Varaha at Cave 5, Udaigiri, dated early 5th century AD.

No Planetary deities ---- Markel (1990)

Iconography and the relative order of placement in sculptural representations

Seven planetary deities on a Varaha sculpure from Eran, Madhyapradesh – estimated date 500-505 AD – iconographic

retention of Hellenistic origins. --- Markel (1990)

From seven to Eight : Inclusion of Rahu

Broken slab from the 6th century AD Lakshmaneswar temple, Bhubaneswar, depicting eight planetary deities.

The Rahu segment on the right is broken.

Eight planetary deities on a panel dated to 550-575 AD from Uttar Pradesh, now at Musee de arts, Worcester

.

Navagraha from the 10th century AD, Panna, Madhya Pradesh. Rahu and Ketu given equal space and prominence, and Rahu does not dominate over the other

seven grahas. Iconography completely Indianised.

10th century AD Navagraha panel, now at San Deigo Museum. Rahu occupying larger space than the others and

Ketu delegated to a smaller space.

aNavagraha from Dinapur with iconographic variations

Navagraha with Ganesa and Veerbhadra, Sarnath Museum. 9th-10th century AD

Later representations of Navagraha as nine figures occupying equal spaces over door lintels at the entrance of a temple are common all through India.

Related (?) and similar evolution of the representation of mother goddesses in Indian temples

Saptamatrika

to

Ashtamatrika/Ashtalakshmi

to

Navadurga

64 Yogini temples

&

81 Yogini temples

Chausanth (64) Yogini temple at Mitauli in Madhya Pradesh - a circular enclosure open to the skies with

equally spaced niches in the inner circumference which housed yogini sculptures.

An interior view of the Chaunsath Yogini temple Mitauli

Chausanth Yogini Temple, Hirapur, Orissa

An interior view of the Chaunsath Yogini temple, Hirapur

Did these Hypaethral temples with a circular enclosure having equally spaced niches for holding 64 or 81 yoginis have any intended functionality for positional Astronomy measurements?

They could have had functioned very well for a measurement of the Azimuth of celestial bodies. There is no evidence found as yet, that any such functionality was intended.

However, in the context of Tantra worship for which these hypaethral temples were built, there are numerous mentions of celestial aspects, stars and planets.

In Indian temples possible positional astronomy related elements of their constructions is as yet not explored fully. There is so much out there, yet to be explored within the prespective of a celestial presence in these sacred spaces.